Calling Upon The Name of Almighty

On October 30, 2011, in The Name, by Milton Carnes

Genesis 12:7 And YAH appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto YAH, who appeared unto him. [8] And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto YAH, and called upon the name of YAH.

Genesis 13:2 And Abram was very rich in cattle, in silver, and in gold.[3] And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai; [4] Unto the place of the altar, which he had made there at the first: and there Abram called on the name of YAH.

Genesis 21:33 And Abraham planted a grove in Beersheba, and called there on the name of YAH, the everlasting Almighty.

Genesis 26:23 And he went up from thence to Beersheba. [24] And YAH appeared unto him the same night, and said, I am the Almighty of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. [25] And he builded an altar there, and called upon the name of YAH, and pitched his tent there: and there Isaac's servants digged a well.

1 Kings 18:22 Then said Elijah unto the people, I, even I only, remain a prophet of YAH; but Baal's prophets are four hundred and fifty men.[23] Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: [24] And call ye on the name of your Almightys, and I will call on the name of YAH: and the Almighty that answereth by fire, let him be Almighty. And all the people answered and said, It is well spoken.

2 Kings 5:10 And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. [11] But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of YAH his Almighty, and strike his hand over the place, and recover the leper.

1 Chronicles 16:7 Then on that day David delivered first this psalm to thank YAH into the hand of Asaph and his brethren. [8] Give thanks unto YAH, call upon his name, make known his deeds among the people.

Psalm 79:6 Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.

Psalm 80:17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. [18] So will not we go back from thee: quicken us, and we will call upon thy name.

Psalm 99:5 Exalt ye YAH our Almighty, and worship at his footstool; for he is holy. [6] Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon YAH, and he answered them.

Psalm 105:1 O give thanks unto YAH; call upon his name: make known his deeds among the people.

Psalm 116:3 The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. [4] Then called I upon the name of YAH; O YAH, I beseech thee, deliver my soul. [5] Gracious is YAH, and righteous; yea, our Almighty is merciful. [6] YAH preserveth the simple: I was brought low, and he helped me.

Psalm 116:12 What shall I render unto YAH for all his benefits toward me? [13] I will take the cup of salvation, and call upon the name of YAH.

Psalm 116:16 O YAH, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds. [17] I will offer to thee the sacrifice of thanksgiving, and will call upon the name of YAH.

Isaiah 12:3 Therefore with joy shall ye draw water out of the wells of salvation. [4] And in that day shall ye say, Praise YAH, call upon his name, declare his doings among the people, make mention that his name is exalted.

Isaiah 41:25 I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay.

Isaiah 64:7 And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.

Jeremiah 10:25 Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Yacob, and devoured him, and consumed him, and have made his habitation desolate.

Lamentations 3:53 They have cut off my life in the dungeon, and cast a stone upon me. [54] Waters flowed over mine head; then I said, I am cut off. [55] I called upon thy name, O YAH, out of the low dungeon. [56] Thou hast heard my voice: hide not thine ear at my breathing, at my cry. [57] Thou drewest near in the day that I called upon thee: thou saidst, Fear not.

Joel 2:31 The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of YAH come. [32] And it shall come to pass, that whosoever shall call on the name of YAH shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as YAH hath said, and in the remnant whom YAH shall call.

Zephaniah 3:8 Therefore wait ye upon me, saith YAH, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. [9] For then will I turn to the people a pure language, that they may all call upon the name of YAH, to serve him with one consent.

Zechariah 13:9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, YAH is my Almighty.

Acts 2:20 The sun shall be turned into darkness, and the moon into blood, before the great and notable day of YAH come: [21] And it shall come to pass, that whosoever shall call on the name of YAH shall be saved.

Acts 7:59 And they stoned Stephen, calling upon Almighty, and saying, Master Yahusha, receive my spirit. [60] And he kneeled down, and cried with a loud voice, Master, lay not this sin to their charge. And when he had said this, he fell asleep.

Acts 9:11 And YAH said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, [12] And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. [13] Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: [14] And here he hath authority from the chief priests to bind all that call on thy name.

Acts 9:19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. [20] And straightway he preached The Messiah in the synagogues, that he is the Son of Almighty.[21] But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?

Acts 22:12 And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,[13] Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him[14] And he said, The Almighty of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.[15] For thou shalt be his witness unto all men of what thou hast seen and heard.[16] And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of YAH.

Romans 10:12 For there is no difference between the Jew and the Greek: for the same Master over all is rich unto all that call upon him. [13] For whosoever shall call upon the name of YAH shall be saved. [14] How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

1 Corinthians 1:1 Paul called to be an apostle of Yahusha The Messiah through the will of Almighty, and Sosthenes our brother, [2] Unto the church of Almighty which is at Corinth, to them that are sanctified in The Messiah Yahusha, called to be saints, with all that in every place call upon the name of Yahusha The Messiah our Master, both theirs and ours: [3] Grace be unto you, and peace, from Almighty our Father, and from YAH, Yahusha The Messiah.


Torah: The First Five Books

On October 20, 2011, in Bible Lessons, by Milton Carnes

1 John 3:4 "Sin is transgression of the LAW"

What is The Law?

Books of the Torah, The Law, The Directions & Instructions
Source: Wikipedia

1. Genesis
2. Exodus
3. Leviticus
4. Numbers
5. Deuteronomy

The Hebrew names of the five books of the Torah are taken from the first verse of each book.

1. Barashit (בְּרֵאשִׁית, "In the beginning")

Genesis 1:1 In the beginning Alahiym created the heavens and the earth.

2. Shamuth (שִׁמוֹת, "Names")

Exodus 1:1 Now these are the names of the children of Israel (Yasharal), which came into Egypt; every man and his household came with Jacob.

3. Uayiqra (ויקרא, "And he called"; "spoke"; "sayings")

Leviticus 1:1 And YAH called unto Moses, and spake unto him out of the tabernacle of the appointed times, saying

4. Bamidbar (במדבר, "In the wilderness")

Numbers 1:1 And YAH spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying,

5. Dabarim (דברים, "Words" or "repetition of the covenant")

Deuteronomy 1:1 These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

Barashit (Genesis) begins with the so-called "primeval history" (Genesis 1–11), the story of the world's beginnings and the descent of Abraham. This is followed by the story of the Patriarchs: Abraham, Isaac, and Jacob, as well as Joseph (Genesis 12–50). YAH gives to the Patriarchs a promise of the land of Canaan, but at the end of Genesis the sons of Jacob end up leaving Canaan for Egypt.

Shamuth (Exodus) begins the story of YAH's revelation to his people Israel through Moses, who leads them out of Egypt (Exodus 1–18) to Mount Sinai. There the people accept a covenant with YAH, agreeing to be his people in return for agreeing to abide by his Law. Moses receives the Torah from YAH, and mediates His laws and Covenant (Exodus 19–24) to the people of Israel. Exodus also deals with the first violation of the covenant when the Golden Calf was constructed (Exodus 32–34). Exodus concludes with the instructions on building the Tabernacle (Exodus 25–31; 35–40).

Uayiqra (Leviticus) begins with instructions to the Israelites on how to use the Tabernacle, which they had just built (Leviticus 1–10). This is followed by rules of clean and unclean (Leviticus 11–15), which includes the laws of slaughter and animals permissible to eat, the Day of Atonement (Leviticus 16), and various moral and ritual laws sometimes called the Holiness Code (Leviticus 17–26).

Bamidbar (Numbers) tells how Israel consolidated itself as a community at Sinai (Numbers 1–9), set out from Sinai to move towards Canaan and spied out the land (Numbers 10–13). Because of unbelief at various points, but especially at Kadesh Barnea (Numbers 14), the Israelites were condemned to wander for forty years in the desert in the vicinity of Kadesh instead of immediately entering the land of promise. Even Moses sins and is told he would not live to enter the land (Numbers 20). At the end of Numbers (Numbers 26–35) Israel moves from Kadesh to the plains of Moab opposite Jericho, ready to enter the Promised Land.

Davarim (Deuteronomy) is a series of speeches by Moses on the plains of Moab opposite Jericho. Moses proclaims the Law (Deuteronomy 12–26), gives instruction concerning covenant renewal at Shechem (Deuteronomy 27–28) and gives Israel new laws (the "Deuteronomic Code)". At the end of the book (Deuteronomy 34) Moses is allowed to see the promised land from a mountain, but it is not known what happened to Moses on the mountain. He was never seen again. Knowing that he is nearing the end of his life, Moses appoints Joshua to be his successor, bequeathing to him the mantle of leadership. Soon afterwards Israel begins the conquest of Canaan.

Matthew 7:21-23 King James Version (KJV)

[21] Not every one that saith unto me, Master, Master, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

[22] Many will say to me in that day, Master, Master, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

[23] And then will I profess unto them, I never knew you: depart from me, ye that work iniquity (lawlessness; without law; without Torah).

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Errors In The King James Bible

On October 12, 2011, in Bible Lessons, by Milton Carnes

Written by: Richard Nickels

Why Are There Errors in the King James Version?

For centuries prior to 1611, Latin was the only scholarly language in Europe. The Latin Vulgate translation of Jerome, based upon a[n] . . . Alexandrian Text, was the "official" text of the powerful Roman Catholic Church.

Protestant translators sometimes did not have access to all of the Received Greek Official Text, and being familiar with the Vulgate, they sometimes put words into their translations based upon the Latin which were never there in the original Greek. Schaff points out that in about 80 places in the New Testament, the KJV adopts Latin readings not found in the Greek. Erasmus had a corrupt, incomplete text of Revelation to work from, and hence this book has many errors in the KJV.

The King James translators did a marvelous job with the materials they had. . . .

Translation Errors

Here is a partial listing of King James Version translation errors:

Genesis 1:2 should read "And the earth became without form . . . ." The word translated "was" is hayah, and denotes a condition different than a former condition, as in Genesis 19:26.

Genesis 10:9 should read " . . . Nimrod the mighty hunter in place of [in opposition to] YAH." The word "before" is incorrect and gives the connotation that Nimrod was a good guy, which is false.

Deuteronomy 24:1, "then let him" should be "and he." As the Savior explained in Matthew 19, Moses did not command divorcement. This statute is regulating the permission of divorce because of the hardness of their hearts.

II Kings 2:23, should be "young men", not "little children."

Isaiah 65:17 should be "I am creating [am about to create] new heavens and new earth . . . ."

Ezekiel 20:25 should read "Wherefore I permitted them, or gave them over to, [false] statutes that are not good, and judgments whereby they should not live." The Most High's laws are good, perfect and right. This verse shows that since Israel rejected The Most High's laws, He allowed them to hurt themselves by following false man made customs and laws.

Daniel 8:14 is correct in the margin, which substitutes "evening morning" for "days." Too bad William Miller didn't realize this.

Malachi 4:6 should read " . . . lest I come and smite the earth with utter destruction." "Curse" doesn't give the proper sense here. Same word used in Zechariah 14:11.

Matthew 5:48 should be "Become ye therefore perfect" rather than "be ye therefore perfect." "Perfect" here means "spiritually mature." Sanctification is a process of overcoming with the aid of the Holy Spirit.

Matthew 24:22 needs an additional word to clarify the meaning. It should say "there should no flesh be saved alive."

Matthew 27:49 omits text which was in the original. Moffatt correctly adds it, while the RSV puts it in a footnote: "And another took a spear and pierced His side, and out came water and blood." The Savior's death came when a soldier pierced His side, Revelation 1:7.

Matthew 28:1, "In the end of the sabbath as it began to dawn toward the first day of the week . . ." should be translated literally, "Now late on Sabbath, as it was growing light toward the first day of the week . . . ."

Luke 2:14 should say, "Glory to YAH in the highest, and on earth peace among men of YAH's good pleasure or choosing." That is, there will be peace on earth among men who have The Most High's good will in their hearts.

Luke 14:26 has the unfortunate translation of the Greek word miseo, Strong's #3404, as "hate", when it should be rendered "love less by comparison." We are not to hate our parents and family!

John 1:31, 33 should say "baptize" or "baptizing IN water" not with water. Pouring or sprinkling with water is not the scriptural method of baptism, but only thorough immersion in water.

John 1:17 is another instance of a poor preposition. "By" should be "through": "For the law was given by [through] Moses . . . ." Moses did not proclaim his law, but YAH's Law.

John 13:2 should be "And during supper" (RSV) rather than "And supper being ended" (KJV).

Acts 12:4 has the inaccurate word "Easter" which should be rendered "Passover." The Greek word is pascha which is translated correctly as Passover in Matthew 26:2, etc.

I Corinthians 1:18 should be: "For the preaching of the cross is to them that are perishing foolishness; but unto us which are being saved it is the power of Elohim", rather than "perish" and "are saved." Likewise, II Thessalonians 2:10 should be "are perishing" rather than "perish."

I Corinthians 15:29 should be: "Else what shall they do which are baptized for the hope of the dead, if the dead rise not at all? why are they then baptized for the hope of the dead?"

II Corinthians 6:2 should be "a day of salvation", instead of "the day of salvation." This is a quote from Isaiah 49:8, which is correct.

I Timothy 4:8 should say, "For bodily exercise profiteth for a little time: but The Most Highliness in profitable unto all things . . . ."

I Timothy 6:10 should be, "For the love of money is a [not the] root of all evil . . . ."

Hebrews 4:8 should be "Joshua" rather than "Jesus".

Hebrews 4:9 should read, "There remaineth therefore a keeping of a sabbath to the people of The Most High."

Hebrews 9:28 is out of proper order in the King James. It should be: "So The Messiah was once offered to bear the sins of many; and unto them without sin that look for him shall he appear the second time unto salvation."

I John 5:7-8 contains additional text which was added to the original. "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one." The italicized text was added to the original manuscripts. Most modern translations agree that this was an uninspired addition to the Latin Vulgate to support the unscriptural trinity doctrine.

Revelation 20:4-5 in the KJV is a little confusing until you realize that the sentence "This is the first resurrection." in verse five refers back to "they lived and reigned with The Messiah a thousand years" in verse four.

Revelation 20:10, "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are [correction: should be 'were cast' because the beast and false prophet were mortal human beings who were burned up in the lake of fire 1,000 years previous to this time, Revelation 19:20], and shall be tormented day and night for ever and ever." The point is that Satan will be cast into the same lake of fire into which the beast and false prophet were cast a thousand years previously.

Revelation 22:2 should be "health" rather than "healing."

Italics: Sometimes Helpful, Sometimes Wrong

No language can be translated word for word into another language. Hebrew and Greek idioms often do not come through clearly into literal English. Thus, beginning in 1560 with the Geneva Bible, translators initiated the practice of adding italicized clarifying words to make the original language more plain. The fifty-four King James translators did the same. Often, the added italicized words do help make the meaning clearer. At other times, the translators through their doctrinal misunderstandings added errors instead.

In Psalms 81:4, "was" is totally uncalled for and not in the original Hebrew. New Moons are still a statute of The Most High.

We have shown how in Revelation 20:10 that the italicized "are" is incorrect and that "were cast" in italics would have been more appropriate. Another instance is John 8:28 where Yahusha said (KJV), "I am he." The "he" is in italics and was not actually spoken by Yahusha, completely obscuring the fact the Yahusha was claiming to be the great "I AM" of the Old Testament, John 8:58 and Exodus 3:14.

Matthew 24:24 should not have the italicized words "it were". It IS possible for the elect to be deceived. We need to be on guard!

I Corinthians 7:19 needs some italicized words to make the meaning clear. It should say: "Circumcision is nothing, and uncircumcision is nothing, but [the important thing is] the keeping of the commandments of The Most High."

Colossians 2:16-17 can be properly understood only if the KJV italicized word "is" in verse 17 is left out, as it should be. The message of these verses is: don't let men judge you as doing wrong when you observe the holy days, new moons and sabbaths; let the body of The Messiah (the Church) do the judging.

I Timothy 3:11 has "their" in italics, which is not implied in the original.

II Peter 2:5 should not have "person, a." Noah was the eighth preacher of righteousness.

I John 2:23 has "[but] he that acknowledgeth the Son hath the Father also" in italics. This is an addition based upon the Latin text and not in the original Greek.

Punctuation Problems

Luke 23:43 has been erroneously used by some to claim that Yahusha went straight to heaven at His death. The original Greek did not have punctuation marks as we do today. The KJV states, "And Yahusha said unto him, Verily I say unto thee, To day shalt thou be with me in paradise." The comma should not be after "thee", but "day." The believing malefactor would be with The Messiah in the paradise of the redeemed when he was resurrected far into the future.

Mark 16:9 does not say that Yahusha was resurrected Sunday morning. There is a missing implied comma between "risen" and "early" and there should be no comma after week as the KJV has it: "Now when Yahusha was risen early the first day of the week, he appeared first to Mary Magdalene . . . ." Thus, it should say, "Now when Yahusha was risen, early the first day of the week he appeared first to Mary Magdalene . . . ."

Word Differences

Another thing to keep in mind is the fact that the 1611 A.D. King James English is somewhat different than today's English language. The meaning of certain words has changed, and/or the King James sometimes uses words not familiar to most people today in their common speech. In addition, certain idioms in the original Hebrew and Greek are a little difficult to understand today. The Oxford Wide Margin KJV has excellent marginal references which often explain the correct meanings. Here is a partial listing of changed word meanings:

King James Phrase (on top)
Modern English (on bottom)

Abraham's bosom
"the Kingdom of The Most High" in which the redeemed will have an intimate relationship with father Abraham in sharing the eternal inheritance of the earth.

"sonship", as in Romans 8:23, 9:4, Ephesians 1:5.

"passions", as in Galatians 5:24, "mind" as in Colossians 3:2.

afflict soul
"fast" as in Leviticus 23:27, 32 (Psalms 35:13).

"judge against you", as in Colossians 2:18.

"early", as in Proverbs 13:24.

"blisters", as in Exodus 9:9.

bosom, in his
"have an intimate relationship with", as in II Samuel 12:3, 8, John 1:18.

"report, rumor", as in Jeremiah 10:22, Nahum 3:19.

"spiritual love", as in I Corinthians 13.

clean heart
"right attitude", as in Psalms 51:10, 73:1.

"share", as in Hebrews 13:16.

"associations, companionships", as in I Corinthians 15:33.

"conduct", as in Philippians 2:27, I Peter 3:1, "citizenship" as in Philippians 3:20.

"convict", as in Titus 1:9, James 2:9.

"grain", as in Leviticus 23:14, Deuteronomy 23:25.
cover his feet

"go to the toilet", as in I Samuel 24:3.

"creation", as in Romans 8:20-21, II Corinthians 5:17, Galatians 6:15.


"judged", as in Mark 16:16.

"demons", as in I Timothy 4:1.

"hypocrisy", as in Galatians 2:13.

"different" places, persons or things as in Matthew 24:7 and Acts 19:9, Hebrews 1:1, James 1:2.

"expounding, dissecting", as in II Timothy 2:15.

"sick", as in I Timothy 6:4.

due benevolence
"sexual dues", as in I Corinthians 7:3.

"examples, types", as in I Corinthians 10:11.

"give up" as in Luke 18:1, Galatians 6:9.

"evil, wrong", as in Proverbs 2:12.

"expensive, costly", as in James 2:3.

"Holy Ghost" should be rendered "Holy Spirit."

"mirror", as in I Corinthians 13:12, James 1:23.

"blindness" as in Mark 3:5.

In reference to the Holy Spirit, the KJV usage of "he" rather than "it" implies the false notion of the trinity. The Holy Spirit is not a separate person, but the mind of The Most High the Father and The Most High the Son. See John 14:16, 17, 26 and 16:7-8, 13-15.

"attitude of mind", as in Jeremiah 17:9.

There are three Greek words rendered "hell" in the New Testament: gehenna, hades (equivalent of Hebrew sheol used in the Old Testament), and tartaroo. Gehenna is the lake of fire, hades is the grave and tartaroo is the abyss, the place of restraint for Satan. For English speaking people during the time of King James, "hell" [hades] was a cellar to store potatoes, not a lake of burning brimstone. In Acts 2:27, "hell" is hades, meaning the grave, while in Matthew 10: 28 and Mark 9:43-48 "hell" means the lake of fire. The only place tartaroo is used is in II Peter 2:4.

"farmer, rancher", as in James 5:7.

"lawlessness", as in Matthew 24:12.

"zealous", as in II Corinthians 11:2.

"had sexual relations with", as in Genesis 4:1.

"lying", as in Psalms 4:2, 5:6.

"restrains", as in II Thessalonians 2:7.

lusteth after
"earnestly desires" as in Deuteronomy 14:26.

"offices" as in John 14:2.

meat offering
"meal offering", as in Leviticus 23:13, etc.

"fitting, proper", Matthew 3:8, Genesis 2:18.

"deceived", as in Galatians 6:7.

morning stars
"angels", as in Job 38:7.

"lower", as in Deuteronomy 24:6.

"foreign", as in Nehemiah 13:26.

"spiritually mature", as in II Timothy 3:17, or "upright or sincere" as in Genesis 17:1.

"finish", as in Philippians 1:6.
him that "pisseth against the wall"
"males", as in II Kings 9:8, etc.

press, the
"the crowd", as in Luke 19:3.

"precede", Psalms 88:13, I Thessalonians 4:15.

"inspired preaching", as in I Corinthians 14.

"make alive", as in Romans 8:11.

"keep on", as in I Corinthians 16:13.

"teach", as in Hosea 10:12, Isaiah 2:3.

"distort", as in Jeremiah 4:30.

"offer support for", as in I Timothy 5:4.

rear guard" as in I Samuel 29:2.

"elements", as in Colossians 2:8.

those who "seemed to be somewhat"
"boasters", as in Galatians 2:6.

"slave", as in Philippians 2:7.

"harmless", as in Romans 16:19.

"with incorruption", as in Ephesians 6:24.

slept with his fathers
"died", as in II Kings 13:9, II Chronicles 16:12.

spiritual wickedness
"wicked spirits", as in Ephesians 6:12.

"astonish, startle", as in Isaiah 52:15.

"newcomer, new convert", as in Deuteronomy 14:29.

"let, allow, permit" as in Mark 10:14, Revelation 11:9.

"wait", as in Luke 24:49, I Corinthians 16:8, which is explained in Acts 1:4.

"tried or tested", as in I Corinthians 10:13, James 1:13.

"intent or purpose", as in Exodus 34:27.

"foreign languages", Mark 16:17, I Corinthians 14.

"power" as in Mark 5:30.

"appearance", as in Isaiah 52:14.

Unjustified Additions to the KJV
Derived From Latin Vulgate, Not in Greek Text

These additions should be omitted from the KJV:

Matthew 27:35
"that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots." This verse appears properly in John 19:24.

John 8:9-10
Delete: "being convicted by their own conscience . . . unto the last . . . alone . . . and saw none but the woman . . . those thine accusers."

The Greek properly reads: "But when they heard it, they went away, one by one, beginning with the eldest, and Yahusha was left with the woman being before him. Yahusha lifted himself up and said to her, 'Woman, where are they? Has no one condemned you?'"

Acts 9:5-6
"it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And YAH said unto him . . . ."

Acts 10:6
"he shall tell thee what thou oughtest to do"

Acts 10:21
"which were sent unto him from Cornelius"

Acts 21:8
"that were of Paul's company"

Romans 13:9
"Thou shalt not bear false witness"

Romans 16:20

Colossians 1:14
"through his blood"

Hebrews 2:7
"and didst set him over the works of thy hands"

Hebrews 11:13
"and were persuaded of them and embraced them"

Hebrews 12:20
"or with a dart shot through"

I John 2:23
"(but) he that acknowledgeth the Son hath the Father also" is placed in italics in the KJV. The Greek Text omits this portion entirely.

I John 5:7-8
"in heaven, the Father, the Word, and the Holy Spirit: and these thee are one. And there are three that bear witness in earth" As previously explained, this is not part of the original Greek text.

Revelation 1:8
"the beginning and the ending"

Revelation 1:11
"I am Alpha and Omega, the first and the last: and . . . which are in Asia"

Revelation 1:20
"which thou sawest"

Revelation 2:17
"to eat of"

Revelation 5:4
"and to read"

Revelation 5:14
"four and twenty . . . him that lives forever and ever"

Revelation 11:1
"and the angel stood"

Revelation 12:12
"the inhabiters of"

Revelation 14:5
"before the throne of The Most High"

Revelation 15:2
"over his mark"

Revelation 16:7
"another out of"

Revelation 16:14
"of the earth and"

Revelation 21:3
"and be their Elohim
Misplaced Verses in the KJV

In Matthew 23:13-14, the proper order is: "But woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretense make long prayer: therefore ye shall receive the greater damnation. Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in."

Romans 16:25-27 belongs after Romans 14:23, not at the end of the book.

Items Wrongly Substituted or Left Out of the KJV,
Should be Reinstated

Matthew 27:49
"And another took a spear and pierced his side and out came water and blood."
[The Orthodox Church says this was part of the Greek Text until mistakenly deleted in 511 A.D.]

Luke 9:50
". . . for his is not against you."
This verse should read: "And Yahusha said to him, Forbid him not, for he is not against you. For whoever is not against you is for you."

Luke 10:22
"And having turned to the disciples, he said:"

John 1:28
"Bethany" instead of "Bethabara", which was a corrupt Egyptian reading.

Acts 9:19
Should read, "Then was Saul certain days with the disciples which were at the time in Damascus."

Acts 20:28
Should read, " . . . the Holy Spirit has made you overseers, to feed the church of YAH and The Most High, which He purchased with His own blood."

Philippians 3:3
Should be "serve in (the) Spirit of The Most High" rather than "serve The Most High in the spirit."

Colossians 1:6
Should have added "and is growing" after "bringeth forth fruits."

Colossians 2:13
Should read, "And you--being dead in your sins and the uncircumcision of your flesh--you hath He quickened together with him, having forgiven us all the trespasses . . . "

I Thess. 5:21
Should read, "Despise not prophesyings, but prove all things . . . ."
II Timothy 2:19
"of (the) Lord" rather than "of The Messiah."

Hebrews 8:8
"To them", not "with them."

Hebrews 13:9
"Carried away", not "carried about."

James 5:12
Should be "into hypocrisy" instead of "under judgment."

I Peter 2:2
End of verse should have added: "unto salvation."

Revelation 2:21
Should be " . . . and she wills not to repent of her fornication."

Revelation 6:12
Should be " . . . and the whole moon became blood . . . ."

Revelation 8:7
Should be " . . . and the third part of the land was burnt up, and the third part of the trees . . . ."

Revelation 8:13
"eagle" rather than "angel."

Revelation 11:18
"nations" instead of "dead."

Revelation 12:6
Should read, "And the woman fled into the wilderness, where she has there a place prepared of The Most High . . . ."

Revelation 13:5
Should read, " . . . and power was given it to make war forty-two months . . . ."

Revelation 14:1
Should read, "having His name and the name of His Father written on their foreheads . . . ."

Revelation 15:3
"nations" instead of "saints."

Revelation 17:8
Should read, " . . . when they behold the beast that was, and is not, and shall be present . . . ."

Revelation 18:17
Should read, " . . . everyone who sails to any place . . . " instead of "and all the company in ships."

Revelation 18:20
Should read, " . . . ye holy saints and apostles and prophets."

Revelation 19:12
Should read, " . . . and on his head were many crowns, having names written, and a name written that no man knew . . . ."

Revelation 19:17
Should read, " . . . gather yourselves together unto the great supper of The Most High . . . ", not "supper of the great The Most High."

Revelation 21:24
Should read, "And the nations shall walk by means of its light."

Revelation 22:19
Should read, "tree of life" instead of "book of life."

Revelation 22:21
Should close with "The grace of YAHuah Yahusha The Messiah be with all of the saints. Amen."

The King James Version is a word-for-word translation. Other translations, such as the New International Version (NIV), are meaning-for-meaning translations.

... In spite of its imperfections, the King James Version remains a masterpiece. . . .


Marriage Hebrew Style

On October 4, 2011, in Bible Lessons, by Milton Carnes

Lost In Translation: Rediscovering the Hebrew Roots of our Faith by John Klein and Adam Spears. The following is excerpts from this thread on Prophecy News Watch

The Blood Covenant is about entering into a relationship of servitude, wherein we must learn obedience.

Next is the salt covenant, that explains the perpetual covenant of friendship which cannot be broken. Then comes the sandal covenant, also called the covenant of inheritance, and they explain the ancient Hebrew custom of using sandals to define boundaries. This equivalized in human parenting where if a parent does a good job of training a child in obedience (blood covenant), the child will become a friend (salt covenant). a son or daughter who matures and becomes a responsible adult eventually qualifies for an inheritance (sandal covenant).

As with the covenants we make with YAH, progressing to the salt and sandal covenant is a major goal of parenting, but neither one is where effective parenting begins. If you start by being a child's friend instead of training him or her in obedience, you have the whole thing backwards. Likewise in our evolving covenants with YAH. The relationship offered by each of the preceding covenants makes the next covenant possible. And all of this leads into a major point: As we enter into each new or "renewed" covenant with YAH we do not leave behind the responsibilities - or the benefits - of the preceding one. All of this points to the final covenant, the one of betrothal. The most intimate relationship we can have with YAH.

All these covenants point to the progressive nature of our purification, relationship, and partnership with YAH. We do not acquire our salvation through any “works” connected with each covenant. Only Yahusha’s death on the stake and our acceptance of His forgiveness of sin by the shedding of his blood, provide for that. To illustrate this literally, recall the Last Supper in the upper room (John 13:4-14). Yahusha offered the inheritance of His heavenly kingdom to His disciples. By removing their sandals and washing their feet he was giving them a new inheritance, his own. He was establishing a relationship of purity without manmade barriers, at the same time fulfilling the promise in John 1:12-13: "To them He gave the power to become sons of YAH". Some of the disciples protested at first, but his response was very clear: “If I don’t do this you’ll have no part of me.”

Nowadays, many believers think you can get saved and have all the intimacy you’ll ever need by accepting the free gift, with no additional effort on your part. But salvation is only the beginning – it’s only the first step toward establishing the intimacy that YAH desires. At that moment (or very soon afterwards) YAH gives to each one of us the choice of increasing the maturity and intimacy of our relationship with him but many people miss that. YAH will give us a step-by-step increase of His kingdom in our lives if we choose to walk out our faith (Philippians 2:12).

We have to consciously make that commitment to move beyond basic salvation and enter into true covenant relationships with Him. When we do, He will give us the strength, the knowledge and the stamina to move continually forward. As we show that we can be faithful with one step, He will show us the next.

The final step in the process of restoration is in the hand of the bridegroom alone. Why marriage? Because that is the ultimate fulfillment of all the covenants. YAH’s goal for us is a marriage relationship with himself, involving complete intimacy. Marriage is the renewed relationship he desires.

This can help us to understand things much better. For example, the verses that tell of Yahusha removing the sandals and washing the feet, and his telling the disciples that if they didn't let him, they would have no part of Him. Now, by understanding the sandal covenant, it makes complete sense.

The same holds true with the rich young ruler when we look at Matthew 19:16-29. This story shows us what Yahusha is looking for in someone who aspires to be both a servant and a friend. The young man was obedient to YAH's commandments, but he found it difficult to enter into Yahusha's offer of a deeper relationship. Yahusha basically said, "You are already my servant and my friend; now come and be my son." But the young man wasn't quite ready to trade in his earthly inheritance for an increased share in the heavenly kingdom. Therefore, his poor decision prevented him from entering into a deeper relationship and getting any farther than the friendship (salt) covenant.

Revelations 3:20 Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him and will sup with him, and he with me.

Most of us believe that verse to be the voice of Yahusha, reaching out to mankind. He’s standing at their heart’s door, asking to come in and save them from their sins. That’s true, but it’s not the whole story. Because most of us have no awareness of the ancient Hebrew culture in which the Tanakh (Old Testament) and Brit Hadashah (New Testament) were set, we often miss the true import of a thoroughly familiar, deeply meaningful, yet barely understood metaphor. There are some pages that discuss the Hebrew tradition of the marriage process from interest/offer to finish.

Once the prospective bridegroom made his first official move, he brought his father to the intended bride’s house. They carried a betrothal cup, wine and the anticipated price in a pouch. When they got there, they knocked. The prospective brides’ father would be on the other side of the door, but before he opened, he would peek through a little window, identify the visitors, then look to his daughter to confirm what, in most cases, she had long since settled in her own mind.

Should he open the door? If she said yes, for all practical purposes the commitment to work through the betrothal process and arrive at a fully functioning marriage was made at that moment. (John 14:23 & Revelations 3:20)

Therefore, her decision was not a lightly made decision for the issue was not, “Can we have a wedding?” Once the door was opened the only remaining question was, “We can have a marriage if we can work out the terms. So what will they be?” In other words, opening the door was the first major step toward making a marriage, which is precisely what Yahusha is saying in the verse. You open the door, he comes in and the restoration process begins.

At that point, you have salvation. But beyond that, He is asking you if you will enter into the covenant of betrothal with Him. Will you walk in a loving relationship with your bridegroom? But that’s not the only significant parallel here. The choice is “ours” exactly as the choice was always that of the ancient Hebrew bride. If she refused to open the door the groom would make a U-turn and head for home. And even after the bride opened the door, she could end the whole process at any stage. In fact, once the initial agreement to be married was worked out through intense discussion and formalized in a written contract the bride was the only one who could still back out, right up to the very instant of marriage consummation. She could stop the whole process at any moment, and she didn’t even need any special reason.

The Betrothal

The betrothal was binding and could only be undone by a divorce with proper grounds, such as the bride being found not to be a virgin. The young man prepared a Katubah, or marriage contract (or covenant) which he presented to the intended bride and her father. Included in this was the " Bride Price ", which was appropriate in that society to compensate the young woman's parents for the cost of raising her, as well as being an expression of his love for her.


To see if the proposal was accepted, the young man would pour a cup of wine for his beloved and wait to see if she drank it. This cup represents a blood covenant. If she drank the cup she would have accepted the proposal and they would be betrothed. The young man would then give gifts to his beloved, and then take his leave (Same as The Messiah giving the gift of the Holy Spirit John 14:16-18). The young woman would have to wait for him to return and collect her.

The wedding chamber and the Huppah

Before leaving the young man would announce, "I am going to prepare a place for you" (John 14:2-3), and "I will return for you when it is ready". The usual practice was for the young man to return to his father's house and build a honeymoon room there. This is what is symbolized by the chuppah or canopy which is characteristic of Hebrew weddings. He was not allowed to skimp on the work and had to get his father's approval before he could consider it ready for his bride. If asked the date of his wedding he would have to reply, "Only my father knows." (Matthew 24:36).

Meanwhile the bride would be making herself ready (Revelations 19:7) so that she would be pure and beautiful for her bridegroom. During this time she would wear a veil when she went, out to show she was spoken for (she has been bought with a price)

The Wedding

When the wedding chamber was ready the bridegroom could collect his bride. He could do this at any time so the bride would make special arrangements. It was the custom for a bride to keep a lamp, her veil and her other things beside her bed. Her bridesmaids were also waiting and had to have oil ready for their lamps. When the groom and his friends got close to the bride's house they would give a shout and blow a shofar to let her know to be ready (Leviticus 23:24 The Feast of Trumpets).

When the wedding party arrived at her father's house the newly weds went into the wedding chamber for a seven day honeymoon and the groom's best friend stood outside waiting for the groom to tell him that the marriage had been consummated. The proof of this was the bed-sheet bearing the blood shed by the bride as a result of her first sexual intercourse. This is notable for two reasons. It speaks of purity before marriage, but it also shows a blood covenant (the most solemn and binding kind) such as YAH's covenant with his people. Then all the friends really started celebrating for the seven days that the couple were honeymooning. When the couple emerged there would be much congratulation and the Marriage Supper could begin. This gives a whole new meaning to Yahusha preparing a place for us as well as taking the cup unworthily.

At the same time, once his initial proposal had been made and accepted, the groom was utterly and totally committed. Only by a writ of divorce, on extremely limited grounds, could he ever back out. Please just look at what is offered here and take to YAH each individually..... You are invited to compare the above to the betrothal covenant between ourselves and Yahusha. Opening the door is the same as accepting Him as our redeemer and forming a lasting relationship. It's the first step in the process.

On the other hand, we can accept eternal salvation and even avail ourselves of all the benefits of a servant covenant with him, including heaven itself, without ever moving beyond that to betrothal. In fact, if we decide to go a little further than simply opening the door, we might even be able to establish and maintain the servant covenant, then the friendship covenant, and perhaps even the inheritance covenant without ever moving beyond that last point.

Becoming the actual bride of Yahusha requires a committed, intimate relationship with Him that goes well beyond all the preliminaries. How many of us are willing to separate or distance ourselves from those things that are not created, designed by, or pleasing to YAH? Even so, if we do desire to take the betrothal step, we can still back out at any time, and many of us do. Yet the invitation to be part of the bride is always there, except for those times when we give back the free gift of salvation. II timothy 2:11-13.

The four cups of wine

Think once again in terms of the four types of covenant. Remember, they are progressive in nature, meaning that you must enter into the first three covenants - in order - before you can enter into number four. Remember also the names and the implications of each one, for you're about to see how the servant, friendship, and inheritance covenants are woven into covenant number 4. Each one helps to establish, to support and to reinforce the ancient Hebrew betrothal contact. In turn, the progression of commitments about to take place during the betrothal process, beginning on the evening when the groom comes and knocks, mirrors the sequence of commitments in the 4 covenants.

In his capacity as the Ultimate Master of Symbolism, YAH established 4 cups of wine as milestones, or "markers", to signify exactly where the betrothal parties were in their negotiations. Each cup corresponded to a covenant, but it also represented something that all the participants had to physically grasp, to physically consume and make part of themselves. It goes without saying that each person would also have to participate mentally and spiritually at each step of the way, or the process would break down.

Now, refer back to the reference to "sup with him" from Rev. 3:20, for it has to do with what traditionally happened next. Once the prospective groom and his father were inside the prospective brides home, as they worked out all the details of the wedding they would eat dinner together with the prospective bride's family,. In this instance, the visiting father and son represented their entire family.

Members of the two families would also drink 3 of the 4 betrothal cups of wine, one cup each at certain well-established points throughout the negotiating process.

Cup Number 1

The first cup was the Cup of Sanctification which equated to a servant (blood) covenant between the two families. This cup was consumed almost as soon as the door closed. The groom, his father, and every member of the bride's family above the age of accountability participated, for each member of each family was agreeing to serve the other family.

Sanctification embodies the idea of setting ourselves apart for YAH. Just as YAH sanctified the Nation of Israel, these two families were doing the same with respect to each other. In effect they were making a sacred commitment to become one giant family, each person to unilaterally serve all the new members. That's partly why the supporting structure underlying ancient Hebrew marriages was so strong.

Cup Number 2

The second cup was the Cup of Betrothal, Cup of Plagues, Cup of Bargaining, or the Cup of Dedication which presented a salt covenant between the families. This cup was consumed by the bride and groom and their two fathers only. The two families, represented here by the fathers, were covenanting to become eternal friends with their joint son and daughter, and with each other.

As they ate, the members of both families haggled over the details of the marriage contract. This is usually where the negotiations would break down if they were ever going to. But if they managed to surmount all the difficulties, the families entered into a friendship covenant even as they established the terms of the upcoming marriage. In similar fashion, we are admonished to "work out your salvation with fear and trembling" (Philippians 2:12) when we accept YAH's offer of servant hood which then matures into friendship.

The issues the families established were straightforward and direct, just as the ancient Hebrews themselves were. How much would the groom's family contribute to the wedding feast? Where would they hold it? What skills would the bride need to acquire to become a virtuous wife (Proverbs 31)? What possessions would she bring with her? Did she fully understand her responsibility to remain pure?

The bride's family would also want to know how the groom intended to support her. Just as it was the bride's primary responsibility to purify and prepare herself, the groom's chief responsibility was to go away and prepare a place for her to live. Many times her new quarters would be no more than a room, built on the side of his father's house. This would hardly equal what Yahusha promises us in John 14:2, yet the whole process certainly corresponds to the reference in that verse.

Cup Number 3

The third cup was the Cup of Redemption or the Cup of Inheritance which represented a sandal covenant and signified the shared inheritance of the marriage partners. This cup was drunk at the end of the meal, by the bride and groom only, to symbolize their exclusive commitment to each other, along with their increasing level of intimacy.

It also officially “sealed” the marriage agreement between them. Once the bargaining was over, the families brought in a scribe who wrote out all the terms of the marriage covenant in a formal agreement, called a Katubah.

At that point the young men of the family would hit the streets and blow their shofars (rams horn or trumpets), announcing to all the world that the marriage contract had been signed. For all intents and purposes the bride and groom were now officially married, even though neither the ceremony nor the consummation had yet occurred. Nevertheless, from that moment onward, if either one died, the survivor would fully inherit the deceased partner’s possessions.

The third cup also corresponded to the cup Yahusha shared with His disciples during the Passover feast, or the Last supper, when he washed their feet and thus transferred his inheritance to them (sandal covenant John 13:1-15). He also made further reference to His coming marriage to His kalah, His “called out ones,” knowing that it was customary for the groom not to drink wine again until the wedding ceremony. That explains why He said he would not touch the fruit of the vine again until He could do so with them in the Kingdom of Heaven (Matthew 26:29, Mark 14:25, Luke 22:18). He even maintained his vow as He hung on the cross when He refused the pain numbing wine that the Roman soldiers offered (Matthew 27:34, Matthew 27:48, Mark 15:23, Mark 15:36, Luke 23:36, John 19:29).

The meaning of communion

None of this can be modified by our opinion or interpretation. We don't get a list of options, except for choosing whether we'll participate in the first place. Once we're in a covenant with Yahusha we don't get the option of restructuring that relationship to suit ourselves. Yet sadly, the modern Church has altered the very fabric of the Hebraic relationship that YAH began with Adam and Eve. We have literally thrown away our understanding in favor of doing it our own way. Yet YAH has shown us very clearly how He wants to be approached. It's not our option to say that we, on the contrary, have a better idea. YAH says, This is how you go about mending and restoring your relationship with me.

Given that dynamic, it's totally presumptuous and futile of us to try to alter our relationship and our approach to YAH. From YAH's perspective, neither is the meaning and import of any of the four covenant types up for discussion. YAH offered mankind a betrothal contract starting 6,000 years ago, and sealed the terms 2,000 years ago. It's also not accidental that the cups of wine of the betrothal covenant overlay - and thus reinforce - the individual covenants in the sequence. All this happens on purpose, for YAH was building a seamless mosaic of concepts that has, at its foundation, a commitment to establish and maintain a relationship leading to marriage. and this is the ultimate responsibility. Hence it requires the ultimate covenant.

Cup Number 4

The fourth cup of wine was the Cup of Praise shared only between the bride and groom during the wedding ceremony itself. This fourth cup also awaits all those who are chosen to be the bride by Yahusha. It will be taken on the wedding day and will forever seal Yahusha’s union with His beloved.

We become eligible for the fourth covenant only after we’ve met all the previous requirements by entering into the first three. The decisions to do so are ours alone. However, Yahusha chooses His own bride, to whom He promised the crown of life in Revelation 2:10.

What is a Katubah?

Katubah is the Hebrew word for marriage contract. As talked about above, the terms of the contract were worked out between the two families during the meal they shared together. When both sides were satisfied they brought in a scribe or a rabbi to write the actual document itself, which had five parts.

1) First came a combined family history of the bride and groom, which included detailed family trees and anecdotes.
2) Second came a personal and family history of the bride, with a detailed family tree and anecdotes.
3) Third came a personal and family history of the groom, also with a family tree and anecdotes.
4) Fourth came the story of how the bride and groom met, with related anecdotes.
5) Fifth came a final section detailing both the bride’s and the groom’s responsibilities before and after the wedding.

Look at the significant parallels to the marriage contract itself, one from the beginning of scripture and one from the very end.

The first five books of the Bible correspond to the five parts of the ancient Hebrew Katubah.

1) Genesis provides the combined family history of the bride and groom.
2) Exodus gives the personal and family history of the bride.
3) Leviticus provides the history of YAH’s family, the Levites.
4) Numbers tells of YAH’s love affair with His people in the wilderness and records His joys and sorrows as He reaches out to His bride.
5) Deuteronomy specifies the responsibilities that both bride and groom must fulfill.

What is this saying? That the first five books of the Bible are written as a marriage contract between YAH and His people.

I go to prepare

By the time the happy couple had drunk the third cup of wine, only three more “milestones” remained.

1) First, the groom had to pay the bride price (which he’d brought with him), equaling 30 pieces of silver in Yahusha’s time. It was 100% refundable if the bride turned out be impure. This specific amount was also the price of a male bondservant (Exodus 21:32) and came to symbolize the redemption price of a bride (Lev. 27:4).

2) Second, the groom now had the sole responsibility to go and prepare a home. In this enterprise the groom was under the ironclad rule of his father, who was the only person empowered to judge when the groom’s bridal preparation (as per the Katubah ) were sufficient and complete.

3) Third, once the groom finalized his preparations he would let the word slip out that the wedding day was near.

The groom could come anytime between 6 in the evening and midnight, on the second through the 4th day of the week. When he did so he had to see his bride's welcoming light in her window. If she let it burn out he would take it that as a sign that she had either changed her mind or simply didn’t care anymore, and he would turn away and leave her in darkness (the 10 virgins from Matthew 25).

After the ceremony itself came the moment of physical unity. The parents of the bride would invite the guests to enjoy the feast. The music would swell, the dancing would begin and the wine would flow for the first of seven days.

Meanwhile the bride and groom would slip away to a private room, set apart from the noise and provided especially for them. Soon their marriage would be complete in every sense.

On the other hand, if the groom discovered that his bride was not a virgin, or worse pregnant by himself or someone else, the whole situation would immediately change. Within the ancient Hebrew culture, the groom had a few choices:

1) He could let her pay the price for her unfaithfulness, which was death.

2) He could quietly give her a writ of divorce and walk away. But this approach was risky for her; later on, if other witnesses came forward to accuse her of adultery, the law would still require her to pay the death penalty (Exodus 20:14, Deuteronomy 22:22, Leviticus 20:10).

3) He could pretend the child was his child if the child was not his. If he discovered the truth (her being pregnant) before the wedding, he could forfeit the ceremony and simply begin living with his new wife, who was already married to him from a legal point of view.

4) He could choose to be her redeemer and take her punishment upon himself. In the case of sexual impurity, he would pay her fee for death. The groom could also redeem his bride for violating Torah in other ways as well, whatever her violations might involved including monetary debts of all kinds. The biggest drawback in this approach was that the groom could never again refuse to pay for any “required redemption” as long as they stayed married. He’d established a potentially harsh precedent; once he’d redeemed her even one time he had to pay the same price every time she violated Torah after that, as long as she was his wife.

What does this all mean?

This is the introduction of the fundamental concepts that underlie the Brit Hadassah (New Testament) and the book of Revelations. This will aid in understanding Revelations as never before. Right now the message is still quite simple. Each of us has both the obligation and the privilege of choosing the relationship we will have with YAH. We can be his servant, his friend, His son, or his daughter.

Beyond that, we can purify ourselves, accept each of the covenants he offers and accept the ultimate union. We can be part of His bride.

But becoming part of the bride doesn’t happen automatically. This is probably the most important point of this whole chapter. Many assume that salvation alone is all they need to become “one with The Messiah,” now and forever united with him as his Chosen One, His bride dressed in white.

It isn’t that simple. Salvation equals … salvation! Nothing less, but also nothing more. Salvation / covenant / betrothal is not a three-for-one sale. Salvation means you can come to the wedding, which is quite an invitation all by itself, but you can’t be a guest and a bride at the same time.

one more example.......

Matthew 23:37
Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling.

Most of us understand this verse on the simplest level, as saying that he loved them and still loves us, as a mother loves her chicks. But from a Hebrew perspective this verse means much more. Remember, Hebrew scripture works on four levels! The Hebrew word translated as "wings" is kanaf and can mean wings, but here it is also used to describe the corners of Yahusha's prayer shawl, his talit. Hanging from the corners of the talit are the tzit-tzit, what most people call "fringes" but which are actually four cords doubled over and knotted in a distinct pattern, numerically spelling out the name of YAH.

Yahusha himself provided the "hen" metaphor, but in addition He was referring to what a loving groom would do for his wife. At the end of a Hebrew marriage ceremony he would spread his arms around her and wrap her up in his talit, thus protecting her but also making them as one, even as he "covered" both of them with the name and the word of YAH.

Thus He was also saying how much he yearned to be in a marriage relationship with His people.

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